Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	end_n	good_a	unfeigned_a	1,203	5	10.8412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37049	A practical exposition of the X. Commandements with a resolution of several momentous questions and cases of conscience.	Durham, James, 1622-1658.	1675 (1675)	Wing D2822; ESTC R19881	403,531	522

these Rules ● we would be found defective and faulty and what matter of humiliation and repentance we may have for what is past and what challenges we may have hereafter from this Law with what need of continual applications to the Blood of Sprinkling and of Washings in that open Fountain to the House of David and Inhabitants of Jerusalem for sin and uncleanness and what need of endeavours to have our steps ordered more exactly according to it Before we close the Preface I shall first add two distinctions more then two more Rules 3. Give you some Scriptures for your memories cause 4. Give some directions or helps to those who make conscience to study this Law 5. Answer and clear a special case 1 Then ye would distinguish betwixt this Law as given to Adam and as given to Israel for as given to him it was a Covenant of Works but as given to them it 's a Covenant of Grace and so from us now it calls for Gospel-duties as Faith in Christ 1 Tim. 1.5 Repentance Hope in God c. and although it call for legal duties yet in a Gospel-manner therefore we are in the first Commandment commanded to have God for our God which cannot be by sinners obeyed but in Christ Jesus the Covenant of Works being broken and the tye of Friendship thereby between God and Man made void so that now men as to that Covenant are without God in the world and without Christ and the Promises Ephes. 2.12 13. And so our having God for our God which is pointed at in the Preface to the Commandments and Christ for our Saviour and closing with his Righteousness and the Promises of the Covenant which are all Yea and Amen in him must go together 2 Distinguish betwixt the divers Administrations of the Covenant of Grace and of the Law in respect of Positives falling under the second Commandment for that Commandment tyed the Israelites before Christ to Circumcision Sacrifices the seventh day of the Week and other Ceremonies agreeable to the Administration of the Law and Covenant of Grace then but now it forbiddeth them to us and requireth other duties for the Priesthood being changed there is of necessity a change also of the Laws belonging thereto yet that Commandment as a part of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandments are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with nor thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches than from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3 For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psal. 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7.14 which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7.12 which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be disconformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1.5 and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must slow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1.8 The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to seek Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Mat. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denied 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 T ●● 1.19 it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press and commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1 The first direction is ye would look on it as God's Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2 Be much in prayer for grace to take up its meaning David Psal. 119.18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the

to straiten themselves that they may be in case to supply others as when they have two coats give one Luke 3.11 In the third they would straiten themselves though it were to sell all and divide it which the Apostle calleth 2 Cor. 8.3 a doing beyond power which is not alwayes called for 2. Consider them either as able to work and by idleness occasioning their own need as many beggars and loiterers though of better rank do these are not objects of Charity 2 Thess. 3.11 it is their own fault they want or 2. as having able and rich friends such as Parents Children Kinsfolk c. The Church and proportionally particular persons ought not to be burthened with these 1 Tim. 5.16 or 3. as wanting all comforts and as weak Lev. 25.47 the Apostle calleth them desolate 1 Tim. 5.10 These are proper objects of Charity and Alms. 3. Consider them either 1. as of kin and related to us and nature teacheth us to begin here first and to supply the necessity of these or 2. as gracious ● or 3. as our flesh and as men here we should do good to all though especially to the houshold of Faith Gal. 6.10 proportioning notwithstanding our charity according to our tyes for a man may give a natural and unregenerate child more then a regenerate neighbour yet he is to supply both if he be able 3. But who should give Answ. All having a competencie of their own and power of it those who have nothing are not called to it neither also children and wives they being in some respect not in power or capacity to distribute except so far as the allowance of their station goeth for the relation on of wife son c. giveth some latitude in some things wherein it is supposed that the husband or father cannot be averse But particularly we say 1. Rich folks are obliged to give even although they be wicked for unfaithful Stewards are obliged to distribute even a Nabal as well as others and they may in some cases when uncivilly refusing be put to it 2. Folks that have little are obliged to give though it should be the less as the poor widow gave her two mites Luke 21.2 c. and so Christ speaketh of giving a cup of cold water Matth. 10.42 3. Folks that may and can work should work for this very end that they may have to give and that although they themselves be no other wayes entertained but by their work Ephes. 4.28 O ● how little conscience is made of this how few work or work somewhat harder for this end 4. Consider how as to the manner and measure Charity or Alms is to be distributed It would be 1. liberally 2. chearfully it is dragged from some as if it were a cross and burthen to them 3. seasonably so that vvhen there is need there vvould not be so much as a nights delay Prov. 3.28 4. prudently and tenderly so as not to shame the poor and to make them scarr at it thus Boaz commanded to let fall some handfuls to Ruth that she might gather the more 5. judiciously according to need and vvhere there is most need 6. humbly and denyedly not letting the right hand know what the left doth Matth. 6.3 and not being puft-up so as to slight and contemn those vve give our Alms to For general rules to direct in this matter I propose these 1. Lay by such a quota of your estate or gain and let that be dedicated to the use of Charity that ye may have it to bring forth vvhen particular occasions shall offer men vvould not alvvayes stay till it be sought but vvould have as it vvere a poors box or a box for the poor by them so the Lords appointing a certain Tythe under the Lavv for widows fatherless c. Deut. 14.22 c. and Deut. 16.12 vvith Numb 18.21 insinuateth that there should be a proportion of our estate laid aside for charitable uses and that direction of the Apostles 1 Cor. 16.1 for every man to lay buy him c. doth confirm this the doing of this vvould help a man to discern the proportion best of vvhat he is able to spare to be thus employed vvhich he cannot do in particular occasions because he knovveth them not but in the general he may proportion vvhat he may spare to all in common and thereafter subdivide vvisely upon considerations and after-emergents yet so as vvhen necessity is extream he go beyond that vvhich is his ordinary allovvance this also vvould prevent all temptations having any tendency to the dissvvading of us from any thing for that use if somevvhat vvere set apart for it and it vvould also ease the mind and conscience of such vvho vvere tender if in some particulars they failed to be clear that they did not hold it in for their ovvn advantage but that they vvere forth-coming according to their ability 2. This vvould be done monthly or vveekly as the Apostle hath it 1 Cor. 16.1 because it is reasonable that every vveek or moneth should have somevvhat allotted for that use and it vvill be spared vvith less grudge then vvhen it cometh to somevvhat considerable being put together 3. Folks vvould not delay giving till the needy person seek they are often the greater objects of charity vvho seek not poverty is no reproach but vagabond begging and sloathful idleness vvhen men are able to vvork hath ever been so and should not be tollerated amongst Christians but these vvho are right objects of Charity should be provided for and as it is in Nehem. 8.10 portions should be sent to them 4. Hence there should be some vvise mutual vvay of inquiring into folks necessities and the fairest vvay taken of conveying our Charity to them such as may be least burthensom to their ingenuity as Boaz did vvith Ruth in private commanding his Servants to let fall some handfuls this some may do vvho may have more access to and dexterity in doing things of that nature then others therefore friendly associations for this end that some might give and others distribute vvould be sutable If it should be here more particularly inquired What may be the quota of this that is to be bestovved vvhich must be understood of ordinary cases for extraordinary cannot be stinted It is hard to fix particular rules because it must vary 1. according to the givers estate 2. according to their need vvho receive 3. according to the several burthens of the givers who are to extend their Charity less or more accordingly for it may be that they have their own poor children or friends whom they must furnish and so cannot give so much as others who are free of the like burthens Look therefore to these general Rules 1. That Charity be liberal and in bounty not in covetousness too little is a fault and too much also may be one though not so great as the other see 2 Cor. 8.12 2. Let it be by Christian prudence in a conscientious